THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 523
Chapter 26: SKILLFUL MEANS (1)
At that time, Subhūti thought: “Such Prajñāpāramitā is extremely profound, and the unsurpassed enlightenment of the Buddha is also profound. I shall ask the Buddha about these two profound meanings.” Having thought this, Subhūti said to the Buddha:
“World-Honored One, profound Prajñāpāramitā itself is the unsurpassed enlightenment of all Buddhas. The unsurpassed enlightenment of all Buddhas itself is profound Prajñāpāramitā. Thus, profound Prajñāpāramitā and the unsurpassed enlightenment of all Buddhas are both extremely profound and without end. Why, then, is it said that both are inexhaustible?”
The Buddha said to Subhūti:
“Profound Prajñāpāramitā and the unsurpassed enlightenment of all Buddhas are both like empty space, without limit or end; therefore, they are said to be inexhaustible.”
Venerable Subhūti continued:
“World-Honored One, how should Great Bodhisattvas bring forth and develop Prajñāpāramitā?”
The Buddha said to Subhūti:
“Great Bodhisattvas should contemplate form as inexhaustible in order to bring forth Prajñāpāramitā; they should contemplate feeling, perception, formations, and consciousness as inexhaustible in order to bring forth Prajñāpāramitā; and broadly speaking, they should contemplate the wisdom of omniscience as inexhaustible in order to give rise to Prajñāpāramitā.
Furthermore, Subhūti, Great Bodhisattvas should contemplate form as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate feeling, perception, formations, and consciousness as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; and broadly speaking, they should contemplate the wisdom of omniscience as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā.
Furthermore, Subhūti, Great Bodhisattvas should contemplate ignorance conditioned by formations as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate formations conditioned by consciousness as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate consciousness conditioned by name-and-form as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate name-and-form conditioned by the six sense bases as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate the six sense bases conditioned by contact as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate contact conditioned by feeling as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate feeling conditioned by craving as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate craving conditioned by grasping as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate grasping conditioned by existence as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate existence conditioned by birth as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā; they should contemplate birth conditioned by aging-and-death, sorrow, lamentation, suffering, and distress as being like empty space, inexhaustible, in order to bring forth Prajñāpāramitā.
Subhūti, you should know that Great Bodhisattvas give rise to Prajñāpāramitā in this way.
Subhūti, for Great Bodhisattvas, contemplating the twelve links of dependent origination while being free from the two extremes is the wondrous and unequaled contemplation of those Great Bodhisattvas.
Subhūti, you should know that when Great Bodhisattvas sit upon the vajra seat beneath the Bodhi tree and truly contemplate the twelve links of dependent origination, seeing them as like empty space and without end, they immediately realize the wisdom of omniscience.
Subhūti, you should know that if a Great Bodhisattva practices profound Prajñāpāramitā with the mode of practice that is like empty space and inexhaustible, and truly contemplates the twelve links of dependent origination, that person will not fall into the fruit of the Śrāvaka or Pratyekabuddha paths and will quickly realize the unsurpassed enlightenment.
Subhūti, you should know that among those virtuous sons who abide in the Bodhisattva vehicle, if they regress from the unsurpassed enlightenment, it is all because they do not rely upon skillful means of attention to bring forth Prajñāpāramitā; therefore, they fail to understand clearly. How do Great Bodhisattvas cultivate Prajñāpāramitā so that, with the mode of practice like empty space and inexhaustible, they can truly contemplate the twelve links of dependent origination and bring forth Prajñāpāramitā?
Subhūti, you should know that virtuous sons abiding in the Bodhisattva vehicle who regress from the unsurpassed enlightenment do so because they have moved away from skillful means for bringing forth Prajñāpāramitā.
Subhūti, you should know that if a Great Bodhisattva does not regress from the unsurpassed enlightenment, it is because they all rely upon skillful means to bring forth Prajñāpāramitā. Through these skillful means, that Great Bodhisattva practices Prajñāpāramitā, using the mode of practice like empty space and inexhaustible to bring forth Prajñāpāramitā, and truly contemplates the twelve links of dependent origination. Through this cause and condition, that Great Bodhisattva quickly perfects profound Prajñāpāramitā.
Subhūti, you should know that when Great Bodhisattvas contemplate dependent origination in this way, they do not see any phenomenon that arises without a cause. They do not see any phenomenon that ceases without a cause. They do not see any phenomenon whose nature and characteristics are permanently abiding, neither arising nor ceasing. They do not see any phenomenon possessing a self, a sentient being, and so on, up to knower and seer. They do not see any phenomenon as permanent or impermanent, as pleasant or painful, as self or not-self, as pure or impure, as tranquil or not tranquil, as detached or not detached.
Subhūti, you should know that Great Bodhisattvas should always contemplate dependent origination in this way in order to cultivate Prajñāpāramitā.
Subhūti, there are times when a Great Bodhisattva truly contemplates the teaching of dependent origination in order to cultivate Prajñāpāramitā. At such a time, that Great Bodhisattva does not see the form aggregate up to the consciousness aggregate as permanent or impermanent, suffering or happiness, self or not-self, pure or impure, tranquil or not tranquil, detached or not detached. Broadly speaking, they do not see even the wisdom of omniscience as permanent or impermanent, suffering or happiness, self or not-self, pure or impure, tranquil or not tranquil, detached or not detached.
Subhūti, there are times when a Great Bodhisattva practices Prajñāpāramitā. At that time, although the Great Bodhisattva practices Prajñāpāramitā, they do not see that there is any practice which is Prajñāpāramitā; they also do not see any phenomenon that sees the practice of Prajñāpāramitā; they also do not see such a non-seeing. Although they practice the dhyāna, vigor, patience, moral discipline, and generosity pāramitās, they do not see that there is any practice which is the dhyāna pāramitā up to the generosity pāramitā; they also do not see any phenomenon that sees the practice of the dhyāna pāramitā up to the generosity pāramitā; they also do not see such a non-seeing. Broadly speaking, although they cultivate the wisdom of omniscience, they do not see that there is any cultivation which is the wisdom of omniscience; they also do not see any phenomenon that sees the cultivation of the wisdom of omniscience; they also do not see such a non-seeing.
Subhūti, you should know that regarding all phenomena, Great Bodhisattvas use non-attainment as the skillful means for practicing Prajñāpāramitā.
Subhūti, you should know that there are times when, regarding all phenomena, Great Bodhisattvas use non-attainment as the skillful means for cultivating Prajñāpāramitā. At such times, Māra suffers greatly, as though struck by a poisoned arrow. It is like a person whose parents have passed away and whose body and mind suffer greatly; Māra is the same.
Venerable Subhūti said:
“World-Honored One, is it only one Māra who sees Bodhisattvas using non-attainment as the skillful means to cultivate Prajñāpāramitā regarding all phenomena and therefore suffers greatly as though struck by a poisoned arrow, or are all Māras throughout the three-thousand-great-thousand worlds likewise?”
The Buddha said to Subhūti:
“All Māras throughout the entire three-thousand-great-thousand worlds are likewise. All Māras cannot remain peacefully in their own places.
Subhūti, you should know that Great Bodhisattvas should always abide in the pure true practice of profound Prajñāpāramitā. If Great Bodhisattvas constantly abide in the pure true practice of profound Prajñāpāramitā, then gods, humans, asuras, and others in the world who seek to find their faults will never succeed, nor will they be able to disturb or obstruct them.
Therefore, Subhūti, if a Great Bodhisattva wishes to attain unsurpassed enlightenment, they should diligently exert themselves and abide in the pure true practice of profound Prajñāpāramitā.
Subhūti, you should know that if a Great Bodhisattva correctly abides in the pure true practice of profound Prajñāpāramitā, they can perfectly cultivate generosity, moral discipline, patience, vigor, meditation, and Prajñāpāramitā. If a Great Bodhisattva correctly cultivates profound Prajñāpāramitā, then they can immediately perfectly cultivate all pāramitās in full.”
At that time, Subhūti said to the Buddha:
“World-Honored One, how does a Great Bodhisattva correctly cultivate profound Prajñāpāramitā so that they can perfectly cultivate generosity, moral discipline, patience, vigor, meditation, and Prajñāpāramitā?”
The Buddha said to Subhūti:
“If a Great Bodhisattva, without distortion, cultivates profound Prajñāpāramitā, and with a mind that is in accordance with the wisdom of omniscience practices generosity up to Prajñā, dedicating these merits to all sentient beings and transferring them toward the wisdom of omniscience.”
Thus, O Subhūti, the great Bodhisattvas who correctly cultivate the profound Prajñāpāramitā can perfect the practice of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā.
At that time, the venerable Subhūti addressed the Buddha:
“World-Honored One, how does a great Bodhisattva abide in the Perfection of Giving while including Pure Discipline up to the Perfection of Prajñā?”
The Buddha said:
“Suppose there is a great Bodhisattva who, with a mind free from attachment and greed, practices Giving and dedicates this Giving, sharing it equally with sentient beings and dedicating it toward the wisdom of Omniscience; toward sentient beings they arouse a mind of loving-kindness, manifesting through bodily karma, verbal karma, and mental karma, and they abandon evil discipline. This is a great Bodhisattva abiding in the Perfection of Giving while including the Perfection of Pure Discipline.
Suppose there is a great Bodhisattva who, with a mind free from attachment and greed, practices Giving and dedicates this Giving, sharing it equally with sentient beings and dedicating it toward the wisdom of Omniscience. If the recipients or other sentient beings slander, insult, humiliate, or harm them unjustly, then the Bodhisattva does not change their mind, body, or speech to respond with anger, but only gives rise to compassion and pity toward them, speaking gentle words and humbly apologizing. This is a great Bodhisattva abiding in the Perfection of Giving while including the Perfection of Patience.
Suppose there is a great Bodhisattva who, with a mind free from attachment and greed, practices Giving and dedicates this Giving, sharing it equally with sentient beings and dedicating it toward the wisdom of Omniscience. If the recipients or other sentient beings insult, criticize, or harm them unjustly, then at that time the Bodhisattva thinks: ‘Those people create such kinds of karma, and they themselves will receive such results. I should not contend with them over such actions and thereby abandon my own practice.’ They further think: ‘Toward that person and other sentient beings, I should increase my mind of equanimity and my mind of generosity, without attachment or regret.’ Having thought this, their body and mind become greatly strengthened, and they diligently practice Giving. This is a great Bodhisattva abiding in the Perfection of Giving while including the Perfection of Diligence.
Suppose there is a great Bodhisattva who, with a mind free from attachment and greed, practices Giving and dedicates this Giving equally to sentient beings, dedicating it toward the wisdom of Omniscience. Toward the recipients and other objects, their mind does not become scattered, they do not seek any desires of the three realms or the paths of the Two Vehicles, but only seek Buddhahood. This is a great Bodhisattva abiding in the Perfection of Giving while including the Perfection of Meditative Concentration.
Suppose there is a great Bodhisattva who, with a mind free from attachment and greed, practices Giving and dedicates this Giving equally to sentient beings, dedicating it toward the wisdom of Omniscience; contemplating that the recipients, the giver, and the gift are all like illusions, they do not see this Giving as diminishing or benefiting sentient beings, and they fully understand that all phenomena are completely empty and cannot be grasped. This is a great Bodhisattva abiding in the Perfection of Giving while including the Perfection of Prajñā.
The venerable Subhūti said:
“How does a great Bodhisattva abide in the Perfection of Pure Discipline while including Giving up to Prajñā?”
The Buddha told Subhūti:
“Suppose there is a great Bodhisattva abiding in the Perfection of Pure Discipline, whose body possesses complete restraint, whose speech possesses complete restraint, and whose mind possesses complete restraint, while creating meritorious karma. Through this meritorious karma, they refrain from killing living beings up to wrong views, and they do not seek the fruits of the Śrāvaka or Pratyekabuddha paths, but only seek the supreme Enlightenment. At that time, the Bodhisattva, abiding in Pure Discipline, widely practices the generosity of wisdom: giving food to those who need food, giving drink to those who need drink, and giving whatever material things they need. They then dedicate these roots of virtue from Giving equally to sentient beings and dedicate them toward the supreme Enlightenment, without seeking the fruits of the Śrāvaka or Pratyekabuddha paths. This is a great Bodhisattva abiding in the Perfection of Pure Discipline while including the Perfection of Giving.
Suppose there is a great Bodhisattva abiding in the Perfection of Pure Discipline. Even if sentient beings come together to cut their body into pieces and carry them away, the Bodhisattva does not give rise to even a single thought of anger toward those people, but only thinks: ‘Now I have obtained a great and excellent benefit, namely, I have abandoned this foul and dangerous body and attained the pure Vajra body of the Buddha.’ This is a great Bodhisattva abiding in the Perfection of Pure Discipline while including the Perfection of Patience.
Suppose there is a great Bodhisattva abiding in the Perfection of Pure Discipline, whose body and mind are continuously diligent without interruption, wearing the armor of great compassion and making a vast vow: ‘All sentient beings who are immersed in the ocean of suffering, I shall rescue and bring them to the shore of ambrosial Nirvāṇa.’ This is a great Bodhisattva abiding in the Perfection of Pure Discipline while including the Perfection of Diligence.
Suppose there is a great Bodhisattva abiding in the Perfection of Pure Discipline. Although they enter the First Meditative Absorption up to the cessation of perception and feeling concentration, they do not fall into the fruits of the Śrāvaka or Pratyekabuddha paths, nor do they realize ultimate reality. Through the power of their former vows, they continue to exist. They further think: ‘Sentient beings are immersed in the ocean of suffering and cannot escape by themselves. Now that I abide in Pure Discipline, I shall use skillful means to develop the supernatural powers of Meditative Concentration and will certainly rescue sentient beings and bring them to the shore of eternal blissful Nirvāṇa.’ This is a great Bodhisattva abiding in the Perfection of Pure Discipline while including the Perfection of Meditative Concentration.
Suppose there is a great Bodhisattva abiding in the Perfection of Pure Discipline who does not see any phenomenon as conditioned or unconditioned, as having characteristics or being without characteristics, as countable or uncountable. They only contemplate that phenomena are not separate from suchness, extending broadly to the inconceivable realm, and even suchness itself cannot be grasped. Through the skillful means of this Prajñāpāramitā, they do not fall into the fruits of the Śrāvaka or Pratyekabuddha paths, but only proceed toward the supreme Enlightenment. This is a great Bodhisattva abiding in the Perfection of Pure Discipline while including the Perfection of Prajñā.
The venerable Subhūti said:
“World-Honored One, how does a great Bodhisattva abide in the Perfection of Patience while including Giving up to Prajñā?”
The Buddha told Subhūti:
“Suppose there is a great Bodhisattva abiding in the Perfection of Patience. From the moment of first generating the mind of enlightenment until sitting upon the Bodhi seat, during that period, if sentient beings come and slander, despise, or insult them unjustly, even to the extent of cutting their body into pieces and carrying them away, the Bodhisattva does not become angry at all. They only think: ‘These sentient beings are extremely pitiful. Afflicted and disturbed by the poisons of defilements, their body and mind are not free, they have no refuge, no one to rescue them, and they are tormented by poverty and hardship. I should give them the necessities they need, such as food, drink, clothing, and other possessions.’ Afterwards, they dedicate the roots of virtue from this Giving equally to sentient beings and dedicate them toward the supreme Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, they must be free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Patience while including the Perfection of Giving.
Suppose there is a great Bodhisattva abiding in the Perfection of Patience. From the moment of first generating the mind of enlightenment until sitting upon the Bodhi seat, during that period, even in order to save their own life, they do not harm sentient beings, up to not generating any evil wrong views. While cultivating Pure Discipline in this way, the Bodhisattva does not seek the fruits of the Śrāvaka or Pratyekabuddha paths. They dedicate the roots of virtue of Pure Discipline equally to sentient beings and dedicate them toward the supreme Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, they must be free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Patience while including the Perfection of Pure Discipline.
Suppose there is a great Bodhisattva abiding in the Perfection of Patience who generates courageous and vigorous diligence and constantly thinks: ‘If there is one sentient being outside one yojana, outside ten, one hundred, or countless yojanas, or outside one world, outside ten, one hundred, or countless worlds, who can be liberated, I will certainly go there and use skillful means to teach and guide that being so that they uphold the eight precepts of training, or the five precepts of training, or the ten precepts of training, or the complete precepts of training; or so that they abide in the fruit of Stream-entry, Once-returning, Non-returning, or Arhatship; or abide in Pratyekabuddha Bodhi; or abide in the Bodhisattva stage until the supreme Enlightenment. I would not even become weary in teaching one being, how much less would I become weary in bringing limitless, countless, boundless sentient beings to benefit and happiness!’ They then dedicate these roots of virtue of diligence equally to sentient beings and dedicate them toward the supreme Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, they are free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Patience while including the Perfection of Diligence.
Suppose there is a great Bodhisattva abiding in the Perfection of Patience with an undistracted mind, abandoning desire, evil, and unwholesome phenomena, with applied thought and sustained thought, born from seclusion with joy and bliss, entering the First Meditative Absorption, extending broadly up to the cessation of perception and feeling concentration. In these meditative states, all mental factors, associated mental phenomena, and roots of virtue arising in accordance with the mind are harmonized, and all are equally dedicated to sentient beings and dedicated toward the supreme Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, they are free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. Regarding the meditative absorptions and their factors, nothing can be grasped. This is a great Bodhisattva abiding in the Perfection of Patience while including the Perfection of Meditative Concentration.
Suppose there is a great Bodhisattva abiding in the Perfection of Patience who cultivates Prajñāpāramitā, practicing contemplation of phenomena upon phenomena. Although they use the aspect of separation, the aspect of tranquility, the aspect of inexhaustibility, or the aspect of complete cessation, and although they contemplate all phenomena, they do not realize the nature of phenomena as something to be directly experienced, until they sit upon the Bodhi seat and attain supreme Enlightenment. After leaving that seat, they turn the wondrous Dharma wheel to bring benefit and happiness to sentient beings. They then dedicate these roots of virtue of wondrous wisdom equally to sentient beings and dedicate them toward the supreme Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, they are free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Patience while including the Perfection of Prajñā.
The venerable Subhūti said:
“World-Honored One, how does a great Bodhisattva abide in the Perfection of Diligence while including Giving up to Prajñā?”
The Buddha told Subhūti:
“Suppose there is a great Bodhisattva abiding in the Perfection of Diligence, whose body and mind are diligent without laziness, seeking wholesome teachings without fatigue, always thinking: ‘I will certainly attain the wisdom of Omniscience; it is impossible that I will not attain it.’ In order to bring benefit and happiness to all sentient beings, that great Bodhisattva makes the vow: ‘If there is one sentient being outside one yojana, or ten, one hundred, up to countless yojanas, or outside one world, or ten, one hundred, up to countless worlds, who is worthy of being liberated, I will certainly go there and use skillful means to teach and guide them. If that good person abides in the Bodhisattva Vehicle, I will cause them to abide in supreme Enlightenment; if they abide in the Śrāvaka Vehicle, I will cause them to abide in the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship; if they abide in the Pratyekabuddha Vehicle, I will cause them to abide in Pratyekabuddha Bodhi. For other sentient beings, I will cause them to abide in the ten paths of wholesome action, and then I will provide them with Dharma-giving and material giving, fully supporting them and guiding them through skillful means.’ They then dedicate these roots of virtue of Giving equally to sentient beings and dedicate them toward the supreme Enlightenment, not seeking the fruits of the Śrāvaka or Pratyekabuddha paths, using non-attainment as the means. When dedicating toward great Bodhi in this way, they are free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Diligence while including the Perfection of Giving.
Suppose there is a great Bodhisattva abiding in the Perfection of Diligence. From the moment of first generating the mind of enlightenment until sitting upon the wondrous Bodhi seat, they themselves abandon killing up to wrong views, encourage others to abandon killing up to wrong views, follow and praise the abandonment of killing and wrong views, and rejoice with those who do not kill and do not hold wrong views. That great Bodhisattva maintains this Perfection of Pure Discipline without seeking the fruits of the Two Vehicles or the karmic results of the three realms. They only dedicate these roots of virtue of Pure Discipline equally to sentient beings and dedicate them toward the supreme Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, they are free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Diligence while including the Perfection of Pure Discipline.
Suppose there is a great Bodhisattva abiding in the Perfection of Diligence. From the time of first generating the mind of enlightenment until sitting upon the Bodhi seat, during that period, humans and non-humans come together to afflict them, or cut their body into pieces and take them away. At that time, the Bodhisattva does not think: ‘Who stabbed and cut me? Who severed me? Who carried me away?’ They only think: ‘Now I have received great benefit. Those sentient beings have come to cut my body into pieces in order to benefit me. Originally, I accepted this body for the sake of all sentient beings. Their coming to take what belongs to me is to accomplish what is needed for me.’ The Bodhisattva deeply contemplates the true nature of phenomena in this way in order to cultivate patience, and then takes the supreme roots of virtue of patience, does not seek the fruits of the Śrāvaka or Pratyekabuddha paths, but dedicates these roots of virtue of patience equally to sentient beings and dedicates them toward the supreme Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, they are free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Diligence while including the Perfection of Patience.
Suppose there is a great Bodhisattva abiding in the Perfection of Diligence who diligently cultivates meditative concentrations, namely, abandoning desire and evil unwholesome phenomena, with applied thought and sustained thought, born from seclusion with joy and bliss, entering the First Meditative Absorption up to the Fourth Meditative Absorption, always having the thought of bringing happiness to sentient beings and entering immeasurable Loving-kindness, extending broadly up to entering immeasurable Equanimity. Regarding forms, they always generate thoughts of disgust toward coarse and inferior forms and enter the Space-Perceptionless Realm concentration, extending broadly up to the cessation of perception and feeling concentration. Although that great Bodhisattva enters such Meditative Absorptions, Immeasurables, Formless States, and cessation concentration, they do not accept the karmic results of these. They only enter those states according to sentient beings who are worthy of being taught, for the purpose of benefiting them. Having been born there, they benefit them through the Four Means of Attraction and the Six Perfections. That great Bodhisattva relies upon these meditative absorptions to develop supreme supernatural powers, traveling from one Buddha-field to another, drawing near to and making offerings to the Buddhas, World-Honored Ones, asking about the nature and characteristics of profound phenomena, and diligently developing supreme roots of virtue. They use non-attainment as the means and dedicate these roots of virtue equally to sentient beings, dedicating them toward the supreme Enlightenment. When dedicating toward great Bodhi in this way, they are free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Diligence while including the Perfection of Meditative Concentration.
Suppose there is a great Bodhisattva abiding in the Perfection of Diligence who does not see Giving up to Prajñā as having names, objects, natures, or characteristics; does not see the Four Foundations of Mindfulness up to the Eightfold Noble Path as having names, objects, natures, or characteristics; and even does not see the wisdom of Omniscience as having names, objects, natures, or characteristics. They also do not see all phenomena as having names, objects, natures, or characteristics. Within all phenomena, they do not generate conceptual thoughts or grasping, and their words accord with their actions. They then dedicate these roots of virtue of wondrous wisdom equally to sentient beings and dedicate them toward the supreme Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, they are free from the three thoughts: who dedicates, what is dedicated toward, and what is used for dedication. This is a great Bodhisattva abiding in the Perfection of Diligence while including the Perfection of Prajñā.
The venerable Subhūti said:
“World-Honored One, how does a great Bodhisattva abide in the Perfection of Meditative Concentration while including Giving up to Prajñā?”
The Buddha taught Venerable Subhūti:
There may be a Great Bodhisattva abiding in the perfection of meditative concentration, who, toward sentient beings, practices the giving of material gifts and the giving of Dharma. This means being free from desire, free from evil and unwholesome dharmas, with thought and investigation, experiencing the joy and bliss born of seclusion, entering the First Meditative Absorption, and broadly speaking, up to entering the concentration of cessation of perception and feeling. That Great Bodhisattva, with a mind free from distraction, explains the correct Dharma regarding the practice of material giving and Dharma giving to sentient beings. That Great Bodhisattva personally practices material giving and Dharma giving, constantly encourages others to practice material giving and Dharma giving, constantly praises the proper practice of material giving and Dharma giving, and always rejoices in and praises those who practice material giving and Dharma giving. That Great Bodhisattva takes this root of goodness, does not seek the fruit of the Śrāvaka or Pratyekabuddha vehicles, but equally dedicates this root of goodness of giving to all sentient beings and dedicates it toward the unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, the three minds are abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of meditative concentration that includes the perfection of giving.
There may be a Great Bodhisattva abiding in the perfection of meditative concentration who upholds pure precepts, never giving rise to thoughts associated with greed, anger, ignorance, or harm, nor thoughts associated with stinginess, jealousy, breaking precepts; instead, only generating intentions associated with the wisdom of omniscience. Again, taking this root of goodness of pure precepts, without seeking the fruit of the Śrāvaka or Pratyekabuddha vehicles, equally shares it with sentient beings and dedicates it toward unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, the three minds are abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of meditative concentration that includes the perfection of pure precepts.
There may be a Great Bodhisattva abiding in the perfection of meditative concentration who practices patience, contemplating form as a mass of foam, feeling as bubbles, perception as mirages, formations as a plantain tree, and consciousness as a magical illusion. When contemplating in this way, regarding the five aggregates subject to grasping, one always regards them as unstable and insubstantial. Again, one thinks: All dharmas are empty, separated from self and what belongs to self. Form belongs to whom? Feeling belongs to whom? Perception belongs to whom? Formations belong to whom? Consciousness belongs to whom? When contemplating in this way, one again thinks: All dharmas are empty, without self and what belongs to self; then who cuts, who is cut? Who humiliates, who is humiliated? Within this, who becomes angry?
The Bodhisattva, relying on such meditative concentration, when examining carefully, can completely abide in patience. Again, taking this root of goodness of patience, equally shares it with sentient beings and dedicates it toward unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, the three minds are abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of meditative concentration that includes the perfection of patience.
There may be a Great Bodhisattva abiding in the perfection of meditative concentration who diligently practices vigor, being free from desire, free from evil and unwholesome dharmas, with thought and investigation, experiencing the joy and bliss born of seclusion, entering the First Meditative Absorption, and broadly speaking, up to entering the Fourth Meditative Absorption. When a Bodhisattva cultivates meditative concentration in this way, regarding all meditative absorptions and their factors, they do not cling to characteristics. They generate the supernatural power of divine transformation and can perform limitless great miraculous activities. Or they generate the supernatural power of divine ear, bright and pure, surpassing the ears of humans and gods, and can truly hear all sounds of sentient and non-sentient beings throughout the ten directions of the world. Or they generate the supernatural power of knowing others’ minds, truly knowing the minds and mental factors of other sentient beings throughout the ten directions. Or they generate the supernatural power of remembering past lives, truly remembering and knowing the past events of countless sentient beings throughout the ten directions. Or they generate the supernatural power of divine eye, bright and pure, surpassing the sight of humans and gods, and can truly see forms as well as the karmic results of sentient and non-sentient beings throughout the ten directions.
That Great Bodhisattva abides in these five pure supernatural powers, going from one Buddha realm to another, drawing near and making offerings to Buddhas, World-Honored Ones, asking about the profound meanings of the Dharma of the Tathāgatas, planting immeasurable pure roots of goodness, bringing about the accomplishment of sentient beings, adorning and purifying Buddha realms, and diligently cultivating the superior practices of Bodhisattvas. Taking this root of goodness, without seeking the fruits of the three realms or the two vehicles, equally shares it with sentient beings and dedicates it toward unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, one must abandon the three minds: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of meditative concentration that includes the perfection of vigor.
There may be a Great Bodhisattva abiding in the perfection of meditative concentration who contemplates that the aggregate of form up to the aggregate of consciousness cannot be apprehended; broadly speaking, even the wisdom of omniscience cannot be apprehended. They contemplate that conditioned realms cannot be apprehended, and unconditioned realms also cannot be apprehended. In this way, the Bodhisattva contemplates that all dharmas cannot be apprehended and therefore does not create. Because there is no creation, there is no arising and no ceasing. Because there is no arising and no ceasing, there is no holding and no abandoning. Because there is no holding and no abandoning, there is complete purity, eternally abiding without change.
Why? Because all dharmas, whether Buddhas appear in the world or not, abide in the nature of Dharma, the Dharma realm, and Dharma abiding; they are unborn, undying, and always without change. That Great Bodhisattva’s mind is never scattered, always abiding in intentions associated with the wisdom of omniscience, truly observing and seeing that the nature of all dharmas is completely without anything to possess. Again, taking this root of goodness of sublime wisdom, equally gives it to sentient beings and dedicates it toward unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi, the three minds must be abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of meditative concentration that includes the perfection of wisdom.
Venerable Subhūti asked:
World-Honored One, how does a Great Bodhisattva abiding in the perfection of wisdom include the perfection of giving through the perfection of meditative concentration?
The Buddha taught Subhūti:
If a Great Bodhisattva abides in the perfection of wisdom and contemplates that all dharmas are empty and without possession.
Venerable Subhūti continued:
How does a Great Bodhisattva abide in the perfection of wisdom and contemplate that all dharmas are empty and without possession?
The Buddha taught Subhūti:
Great Bodhisattvas abiding in the perfection of wisdom contemplate that inner emptiness and the nature of inner emptiness cannot be apprehended; they contemplate outer emptiness and the nature of outer emptiness cannot be apprehended; they contemplate inner-and-outer emptiness and the nature of inner-and-outer emptiness cannot be apprehended; they contemplate great emptiness and the nature of great emptiness cannot be apprehended; they contemplate emptiness of emptiness and the nature of emptiness of emptiness cannot be apprehended; they contemplate ultimate emptiness and the nature of ultimate emptiness cannot be apprehended; they contemplate conditioned emptiness and the nature of conditioned emptiness cannot be apprehended; they contemplate unconditioned emptiness and the nature of unconditioned emptiness cannot be apprehended; they contemplate ultimate emptiness and the nature of ultimate emptiness cannot be apprehended; they contemplate boundless emptiness and the nature of boundless emptiness cannot be apprehended; they contemplate scattered emptiness and the nature of scattered emptiness cannot be apprehended; they contemplate emptiness of intrinsic nature and the nature of emptiness of intrinsic nature cannot be apprehended; they contemplate emptiness of characteristics and the nature of emptiness of characteristics cannot be apprehended; they contemplate emptiness throughout all dharmas and the nature of emptiness throughout all dharmas cannot be apprehended.
That Great Bodhisattva abiding in these fourteen kinds of emptiness does not apprehend form as empty or non-empty; does not apprehend feeling, perception, formations, or consciousness as empty or non-empty; broadly speaking, does not apprehend the wisdom of omniscience as empty or non-empty; does not apprehend conditioned realms as empty or non-empty; does not apprehend unconditioned realms as empty or non-empty.
That Great Bodhisattva abiding in the perfection of wisdom, if giving food, drink, and other necessities to all sentient beings, contemplates that all are empty; the giver, the recipient, the merit of giving, and the result of giving are all likewise contemplated as empty. At that time, because the Bodhisattva abides in emptiness, they contemplate that attachment and stinginess do not arise. Why? Because that Great Bodhisattva practices the perfection of wisdom from the initial generation of the mind until sitting upon the wondrous Bodhi seat, and through such discernment, all such things do not arise. Just as the Thus Come Ones, Worthy and Perfectly Enlightened Ones, never give rise to a mind of attachment or a mind of greed, so too this Great Bodhisattva, practicing the perfection of wisdom, will forever never give rise to a mind of attachment or stinginess.
Subhūti, you should know that this perfection of wisdom is the teacher of Great Bodhisattvas. It can cause the assembly of Great Bodhisattvas not to give rise to all discriminating false thoughts, and to practice giving without attachment. That Great Bodhisattva takes this root of goodness, using non-attainment as the means, equally shares it with sentient beings and dedicates it toward unsurpassed Enlightenment. When dedicating toward great Bodhi in this way, the three minds are abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of wisdom that includes the perfection of giving.
There may be a Great Bodhisattva abiding in the perfection of wisdom who upholds pure precepts, and the minds of all Śrāvakas and Pratyekabuddhas cannot arise. Why? Because that Great Bodhisattva contemplates that Śrāvakas and Pratyekabuddhas cannot be apprehended; the mind of dedication also cannot be apprehended; the bodily and verbal restraints of precepts being dedicated also cannot be apprehended. That Great Bodhisattva, abiding in the perfection of wisdom from the initial generation of the mind until sitting upon the Bodhi seat, during that time personally abandons killing and all the way up to wrong views; also encourages others to abandon killing and all the way up to wrong views; has no mind contrary to Dharma; constantly proclaims the abandonment of killing and all the way up to wrong views; and rejoices in and praises those who abandon killing and all the way up to wrong views.
That Great Bodhisattva takes the roots of goodness generated from pure precepts, does not seek the fruits of the two vehicles or the karmic rewards of the three realms, equally shares them with sentient beings and dedicates them toward unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi in this way, the three minds are abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of wisdom that includes the perfection of pure precepts.
There may be a Great Bodhisattva abiding in the perfection of wisdom who gives rise to patience that accords with reality. Having attained this patience, they always think: Among all dharmas there is not a single dharma that arises, ceases, is born, ages, becomes sick, dies, is one who insults, is one who is insulted, is one who slanders, is one who is slandered, is one who cuts, pierces, strikes, binds, troubles, harms, or is one who is cut, pierced, struck, bound. All these characteristics and natures are empty; within them one should not create false discriminations.
That Great Bodhisattva, having attained this patience from the initial generation of the mind until sitting upon the wondrous Bodhi seat, during this time, even if all sentient beings came to insult, slander, humiliate, curse, use swords, sticks, bricks, or stones to harm, strike, cut, and even dismember the body into pieces, the Bodhisattva’s mind at that time would not change. They would only think: How extraordinary! Within the nature of all dharmas there are completely no such things as slander, insults, or humiliation, yet because sentient beings falsely discriminate and consider them truly existent, they create evil karmas and afflictions, and in this present and future lives experience various sufferings.
That Great Bodhisattva takes this root of goodness, equally shares it with sentient beings and dedicates it toward unsurpassed Enlightenment. When dedicating toward great Bodhi, the three minds are abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of wisdom that includes the perfection of patience.
There may be a Great Bodhisattva abiding in the perfection of wisdom who courageously practices vigor, explaining the correct Dharma to sentient beings, causing them to abide in the perfections from giving through wisdom; or causing them to abide in the four foundations of mindfulness through the eightfold noble path; or causing them to abide in other virtues. That Great Bodhisattva accomplishes skillful means, and with body and mind diligently practices, using supernatural powers to go to one world, or ten, or one hundred, up to limitless and boundless worlds of sentient beings, to explain the correct Dharma, using skillful means to teach and transform them, causing them to abide in the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat; or causing them to abide in Pratyekabuddha Bodhi; or causing them to attain the wisdom of omniscience.
Although that Great Bodhisattva performs these deeds, they do not abide in conditioned realms, nor do they abide in unconditioned realms. Again, taking this root of goodness of vigor, equally shares it with sentient beings and dedicates it toward unsurpassed Enlightenment, using non-possession as the means. When dedicating toward great Bodhi, the three minds are abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of wisdom that includes the perfection of vigor.
There may be a Great Bodhisattva abiding in the perfection of wisdom who, apart from the concentrations of Buddhas, can freely enter and exit at will all superior concentrations of Śrāvakas, Pratyekabuddhas, and Bodhisattvas. That Great Bodhisattva abides in the superior concentration of Bodhisattvas with freedom; regarding the eight liberations, they can freely enter and exit in forward and reverse order, from “having form contemplating forms” liberation up to the liberation of cessation of perception and feeling.
That Great Bodhisattva also regarding the nine sequential concentrations can freely enter and exit in forward or reverse order, namely the four meditative absorptions, the four immeasurable states, the four formless concentrations, and the concentration of cessation of perception and feeling. Regarding the eight liberations and the nine sequential concentrations, after fully mastering entering and exiting in forward and reverse order, the Great Bodhisattva can enter the Great Bodhisattva’s Lion’s Play Samādhi.
What is called the Great Bodhisattva’s Lion’s Play Samādhi?
It means that the Great Bodhisattva, being free from desire and free from evil and unwholesome dharmas, with thought and investigation, experiencing joy and bliss born of seclusion, enters the First Meditative Absorption, proceeds gradually until surpassing the entire Neither-Perception-nor-Non-Perception Sphere, and enters the concentration of cessation of perception and feeling. Then, emerging from the concentration of cessation of perception and feeling, they again enter the Neither-Perception-nor-Non-Perception Sphere concentration. Proceeding gradually, they enter the First Meditative Absorption. This is the Great Bodhisattva’s Lion’s Play Samādhi.
That Great Bodhisattva, having perfectly and completely mastered the Lion’s Play Samādhi, again enters the Great Bodhisattva’s Gathering-and-Scattering Samādhi.
What is called the Great Bodhisattva’s Gathering-and-Scattering Samādhi?
It means that the Great Bodhisattva, free from desire and evil and unwholesome dharmas, with thought and investigation, experiencing joy and bliss born of seclusion, enters the First Meditative Absorption. Emerging from the First Meditative Absorption, proceeds gradually until entering the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, enters the First Meditative Absorption. Emerging from the First Meditative Absorption, enters the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, enters the Second Meditative Absorption. Emerging from the Second Meditative Absorption, enters the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, enters the Third Meditative Absorption. Emerging from the Third Meditative Absorption, enters the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, enters the Fourth Meditative Absorption. Emerging from the Fourth Meditative Absorption, enters the concentration of cessation of perception and feeling.
Emerging from the concentration of cessation of perception and feeling, enters the concentration of Infinite Space. Emerging from the concentration of Infinite Space, enters the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, enters the concentration of Infinite Consciousness. Emerging from the concentration of Infinite Consciousness, enters the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, enters the concentration of Nothingness. Emerging from the concentration of Nothingness, enters the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, enters the Neither-Perception-nor-Non-Perception Sphere concentration. Emerging from the Neither-Perception-nor-Non-Perception Sphere concentration, enters the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, again enters the Neither-Perception-nor-Non-Perception Sphere concentration.
Emerging from the Neither-Perception-nor-Non-Perception Sphere concentration, abides in an indeterminate mind. From the indeterminate mind, again enters the concentration of cessation of perception and feeling. Emerging from the concentration of cessation of perception and feeling, abides in an indeterminate mind. From the indeterminate mind, enters the Neither-Perception-nor-Non-Perception Sphere concentration. Emerging from the Neither-Perception-nor-Non-Perception Sphere concentration, abides in an indeterminate mind. From the indeterminate mind, enters the concentration of Nothingness. Emerging from the concentration of Nothingness, abides in an indeterminate mind. From the indeterminate mind, enters the concentration of Infinite Consciousness. Emerging from the concentration of Infinite Consciousness, abides in an indeterminate mind. From the indeterminate mind, enters the concentration of Infinite Space. Emerging from the concentration of Infinite Space, abides in an indeterminate mind. From the indeterminate mind, enters the Fourth Meditative Absorption. Emerging from the Fourth Meditative Absorption, abides in an indeterminate mind. From the indeterminate mind, enters the Third Meditative Absorption. Emerging from the Third Meditative Absorption, abides in an indeterminate mind. From the indeterminate mind, enters the Second Meditative Absorption. Emerging from the Second Meditative Absorption, abides in an indeterminate mind. From the indeterminate mind, enters the First Meditative Absorption. Emerging from the First Meditative Absorption, abides in an indeterminate mind.
This is the Great Bodhisattva’s Gathering-and-Scattering Samādhi. If a Great Bodhisattva abides in such Gathering-and-Scattering Samādhi, they attain the equal true nature of all dharmas.
That Great Bodhisattva again takes this root of goodness of meditative concentration, equally shares it with sentient beings and dedicates it toward unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward great Bodhi, the three minds are abandoned: who dedicates, what it is dedicated toward, and what is used for dedication. This is a Great Bodhisattva abiding in the perfection of wisdom that includes the perfection of meditative concentration.